Num. 10:2 Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.
Num. 10:3 And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation.
Num. 10:4 And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee.
Num. 10:5 When ye blow an alarm, then the camps that lie on the east parts shall go forward.
Num. 10:6 When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.
"Despite the differences between the Mosaic and the Egyptian cults, it can hardly be denied that Egyptian influence on Jewish musical practices were quite significant. They would stand to reason because of the high quality of egyptian cultic music.
The tambourine or timbrel, a hoop of bells over which a white skin was stretched, came from Egypt. Miriam used this instrument to accompany the singing and dancing on the shores of the Red Sea (Ex. 15).
The trumpet blown for decampment, at the gathering of the people and on different cultic occasions, especially during sacrifices (2 Chron. 30:21; 35:15; Num 10:2), was the signaling instrument of the Egyptian army.
The sistrum, according to 2 Sam 6:5, was used by the Israelites and bore the name mena'aneim. It was the same as the Egyptian kemkem which was employed in the cult of Isis.
The solemnity celebrated on the occasion of the transferring of the Ark to Sion, as well as the dances of the daughters of Israel at the annual feast of the Lord of Shiloh (Judg 21:21), were similar in thier musical embellishments to Egyptian customs in the liturgy and at parades. As Herodotus reports,
women sang the praises of Osiris while likenesses of the gods were born about and, during the festival of Diana at Bubastis,
choirs of men and women sang and danced to the beating of drums and the playing of flutes." (Quasten, Johannes, Music and Worship in Pagan and Christian Antiquity, p. 65)
you shall blow,
but you shall not sound an alarm.
Con-grĕgo Congrego Academia congregation. where plato taught, scholars are called Academici, and his doctrine Philosophia Academica.. The philosophy of the Acadamy,A. For The philosophy of the Academy: instaret academia, quae quidquid dixisses,
Simplex I. In gen., simple, plain, uncompounded, unmixed,Tuba Apart from military purposes, it was used on various occasions, as at religious festivals, games, funerals,
b. Sonorous, elevated epic poetry,
c. A lofty style of speaking,
II. Trop.:tuba belli civilis, i. e. exciter, author, instigato
Cicero F 6. The passport has not been issued at once, owing to the amazing rascality of certain persons, who would have been bitterly annoyed at a pardon being granted to you, whom that party call the "bugle of the civil war"--and a good many observations to the same effect are made by them, as though they were not positively glad of that war having occurred.
Vergil, Aeneid 5.104
Now came the day desir'd. The skies were bright
With rosy luster of the rising light:
The bord'ring people, rous'd by sounding fame
Of Trojan feasts and great Acestes' name,
The crowded shore with acclamations fill,
Part to behold, and part to prove their skill.
And first the gifts in public view they place,
Green laurel wreaths, and palm, the victors' grace:
Within the circle, arms and tripods lie,
Ingots of gold and silver, heap'd on high,
And vests embroider'd, of the Tyrian dye.
The trumpet's clangor then the feast proclaims,
And all prepare for their appointed games.
clango , noI.perf., ĕre, 3, v. n. [kindred with crocio, glocio; cf. clamo and klazô] , to clang, to sound, resound (rare; only in ante-class. and post-Aug. poets): crepitu clangente, Att. ap. Non. p. 463, 16:
horrida clangunt signa tubae, Stat. Th. 4, 342 ; cf.:luctificum clangente tubā, Val. Fl. 3, 349 : clangunt aquilae, Auct. Carm. Phil. 28.
UluloUlŭlo I. Neutr., to howl, yell, shriek, utter a mournful cry. B.Transf., of places, to ring, resound, re-echo with howling:penitusque cavae plangoribus aedes Femineis ululant, Verg. A. 2, 488 :resonae ripae, Sil. 6, 285 :Dindyma sanguineis Gallis, Claud. Rapt. Pros. 2, 269 .--
fēmĭnĕus II.Transf., with an accessory notion of contempt, womanish, effeminate, unmanly:The congregation and the Acadamy forbids the effeminate or unmanly style of singing which is the "lord, lord" saying of Jesus. Wen noted that in:
magicus , a, um, adj., = magikos, of or belonging to magic B. To say urgently or continually (late Lat.): vernacula principi, Amm. 17, 11, 1 . Ubcijws vt ubxBRbrRUIBA
A. superstitio , o-nis, f. [super-sto; orig a standing still over or by a thing; hence, amazement, wonder, dread, esp. of the divine or supernatural] . II. In post-Aug. prose sometimes for religio, religious awe, sanctity; a religious rite:
B. vanitas , a-tis, f. [vanus] . B. Esp., falsity, falsehood, deception, untruth, untrustworthiness, fickleness, etc.
C. resono to sound or ring again, to resound, re-echo
D. Cantus I. Neutr., to utter melodious notes, to sing, sound, play.
Transf., of the instruments by which, or (poet.) of the places in which, the sounds are produced, to sound, resound:
canentes tibiae,
The philosophy of the Academy: instaret academia, quae quidquid dixisses,
From Markus, Reciting the Book:
Because the performer of epic is of such importance to the fashioning of the orator, Quintilian defines the appropriate way in which boys should read poetry
Sit autem in primis lectio virilis et cum suavitate [B, sanctitate A] quadam gravis, et non quidem prosae similis, quia et carmen est et se poetae canere testantur, non tamen in canticum dissoluta nec plasmate, ut nunc a plerisque fit, effeminata; de quo genere optime C. Caesarem praetextatum adhuc accepimus dixisse: Si cantas, male cantas; si legis cantas. (Quintilian I.O. 1.8.2)
18 But above all the reading must be manly and combine dignity and charm;
it must be different from the reading of prose, for poetry is song and poets claim to be singers.
But this fact does not justify degeneration into sing-song or the effeminate modulations now in vogue. There is an excellent saying on this point attributed to Gaius Caesar while he was still a boy:
"If you are singing, you sing badly; if you are reading, you sing."
19 The passage discusses reading as education and preparation for the delivery of speeches. Quintilian's reading list starts with epic poetry (Homer, Virgil), which should prepare the young orator for the dignified and appropriate manner in the delivery of speeches. Therefore, Quintilian carefully distinguishes the ideal style of reading epic poetry from its objectionable counterpart.
Num. 10:7 But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.
Num. 10:8 And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations.pomp-ê , hê, ( [pempô] ) conduct, escort, theôn hup' amumoni pompêi Il.6.171 ; oute theôn pompêi oute thnêtôn anthrôpôn Od.5.32 ; p. domenai 9.518 ; pompai Dios xeniou A.Ag.748 (lyr.); theiêi p. chreômenos Hdt.1.62 , cf.3.77; ouria p., of a fair wind, E.IA 352 (troch.); also antaian pneusai p. ib.1324 (lyr.): in pl., Apollôniais pompais Pi.P.5.91 ; Zephuroio pompai Id.N.7.29 ; basileôs hupo pompais A.Pers.58 (anap.), etc.
b. concrete, an escort, hup' euphroni pompai Id.Eu.1034 (lyr.). s
Jesus TRIUMPH
2. sending away, sending home, epeita de kai peri pompês mnêsometha Od.7.191 , cf. 8.545, etc.; ophra tachista pompês kai nostoio tuchêis 6.290 ; teuche de pompên 10.18 , cf. Pi.P.4.164; pompas hagemôn E.Rh.229 (lyr.).
3. mission, theou tinos pompêi sent by . . , of a dream, Hdt.7.16.b, cf. Pl.R.383a; kata sêmeiôn pompas ib.382e: simply, sending, xulôn Th.4.108 .
II. solemn procession, Dionusôi pompên epoiounto Heraclit.15 ; hupo pompêsin procession, Hdt.2.45 ; sun pompêi Id.7.197 ; pompên pempein Id.5.56 , Ar.Av.849, Th.6.56; tas p. pempein, pompeu=sai D.4.26, IG22.1028.14; tês p., hopôs an hôs kallista [p. 1447] pemphthêi ib.12.84.26; tini in honour of a god, Ar.Ach.248; mêlôn knisaessa pompa the flesh of sheep for sacrifice carried in procession, Pi.O.7.80.
b. at Rome, triumphal procession, Plb.6.39.9, etc.: generally, teinein p. lead a long procession, of a military expedition, A.Th.613.
Third, Catholic Encyclopedia.
Every seven years, that is in the year of release, during the feast of Tabernacles,
the Law was to be read before all the people according to the command found in Deut., xxxi, 10.
But this enactment was probably soon found to be impracticable;
and thus the Jewish authorities arranged to read on every sabbath,
commencing with the sabbath after the feast of Tabernacles in one year of release
and ending with the feast of Tabernacles in the next year of release,
a portion of the Law so calculated that the whole Pentateuch would be read through in seven years.
This would in some way the commandment be fulfilled. Some time later,
the Jews of Palestine lengthened the sections for each sabbath
in such a manner that he entire Law could be read in three years (Talm. Babyl. Megillah, 29b).
A number of Sabbaths during the Jewish religious year have distinctive designations.
Four occur between the end of Shevat (fifth month of the Jewish civil year)
and the first day of Nisan (seventh month).
The specific name of each of these Sabbaths
is related to an additional reading from the Torah (first five books of the Old Testament)
that replaces on that day the Maftir (last portion of the assigned Torah reading).
For each of these four Sabbaths there is also a distinctive Haftara.
Sheqalim ("shekels"), occurring on or before Adar I, refers to taxes and has as its text Exodus 30:11--16. On Zakhor ("remember"), Deuteronomy 25:17--19 reminds Jews how they were attacked by Amalek in the wilderness after their Exodus from Egypt.
This Sabbath precedes the festival of Purim. On Para ("red heifer"), Numbers 19:1--22 admonishes the Jews to be ritually pure for the approaching festival of Passover (Pesah). Ha-Hodesh ("the month") falls shortly before Passover; the text is from Exodus 12:1--20. These four Sabbaths are known by the collective Hebrew name arba' parashiyyot ("four [Bible] readings"). The Sabbath that immediately precedes Passover is called Shabbat ha-Gadol ("great Sabbath").
Miqra (h4744) mik-raw'; from 7121; something called out, i. e. a public meeting (the act, the persons, or the place); also a rehearsal: - assembly, calling, convocation, reading.
So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. Ne.8:8
And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. Is.4:5
Dwelling: 168. ohel, o´-hel; from 166; a tent (as clearly conspicuous from a distance):—covering, (dwelling)(place), home, tabernacle, tent.
Assembly: 4744. miqra, mik-raw´; from 7121; something called out, i.e. a public meeting (the act, the persons, or the place); also a rehearsal: assembly, calling, convocation, reading.
Num. 28:17 And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten.
Num. 28:18 In the first day shall be an holy convocation; ye shall do no manner of servile work therein:Neh. 8:5 And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up:
Neh. 8:6 And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground.
Neh. 8:7 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place.
Neh. 8:8 So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.Isa. 1:12 When ye come to appear before me, who hath required this at your hand, to tread my courts?
Is. 1:13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.
Is. 1:14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.
Three other Sabbaths are designated by a key word from the Haftara chanted on that day: Shabbat Hazon (Isaiah 1:1), preceding the 9th day of Av (Tisha be-Av)&emdash;a fast day; Shabbat Nahamu (Isaiah 40:1) following the 9th of Av; and Shabbat Shuva (Hosea 14:2), immediately preceding Yom Kippur (Day of Atonement).
Finally, there are Shabbat Bereshit ("Sabbath of the beginning"), when the annual cycle of Torah readings recommences with Genesis 1; Shabbat Shira ("Sabbath song"), when the triumphal song of Moses is read from Exodus 15; and the two Sabbaths of hol ha-mo'ed ("intermediate days"), falling between the initial and final days of the Passover and Sukkot festivals.
Num. 10:9 And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies.
Num. 10:10 Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the LORD your God.
Num. 10:11 ¶ And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony.
Num. 10:12 And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.
Num. 10:13 And they first took their journey according to the commandment of the LORD by the hand of Moses.
Num. 10:14 In the first place went the standard of the camp of the children of Judah according to their armies: and over his host was Nahshon the son of Amminadab.
Num. 10:15 And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar.
Num. 10:16 And over the host of the tribe of the children of Zebulun was Eliab the son of Helon.
Num. 10:17 And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle.
Num. 10:18 And the standard of the camp of Reuben set forward according to their armies: and over his host was Elizur the son of Shedeur.
Num. 10:19 And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai.
Num. 10:20 And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel.
Num. 10:21 And the Kohathites set forward, bearing the sanctuary: and the other did set up the tabernacle against they came.
Num. 10:22 And the standard of the camp of the children of Ephraim set forward according to their armies: and over his host was Elishama the son of Ammihud.
Num. 10:23 And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur.
Num. 10:24 And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni.
Num. 10:25 And the standard of the camp of the children of Dan set forward, which was the rereward of all the camps throughout their hosts: and over his host was Ahiezer the son of Ammishaddai.
Num. 10:26 And over the host of the tribe of the children of Asher was Pagiel the son of Ocran.
Num. 10:27 And over the host of the tribe of the children of Naphtali was Ahira the son of Enan.
Num. 10:28 Thus were the journeyings of the children of Israel according to their armies, when they set forward.
Num. 10:29 ¶ And Moses said unto Hobab, the son of Raguel the Midianite, Moses’ father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.
Num. 10:30 And he said unto him, I will not go; but I will depart to mine own land, and to my kindred.
Num. 10:31 And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.
Num. 10:32 And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee.
Num. 10:33 And they departed from the mount of the LORD three days’ journey: and the ark of the covenant of the LORD went before them in the three days’ journey, to search out a resting place for them.
Num. 10:34 And the cloud of the LORD was upon them by day, when they went out of the camp.
Num. 10:35 And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.
Num. 10:36 And when it rested, he said, Return, O LORD, unto the many thousands of Israel.
2.Samuel.6.html
Bu-cina (not bucci(na ), ae, f., = bukanê,
<>I. a crooked horn or trumpet (while tuba is usually the straight trumpet; cf. Veg. Mil. 3, 3, 5 Stewech.).I. Lit., a shepherd's horn, Varr. R. R. 2, 4, 20: bucina inflata, id. ib. 3, 13, 1 ; Col. 6, 23, 3; Prop. 4 (5), 10, 29.--
II. Transf.
A. A war-trumpet: bello dat signum rauca cruentum Bucina, Verg. A. 11, 475 : qua- bucina signum Dira dedit, id. ib. 7, 519 .--In gen., as a signal employed in changing the four night-watches, and for waking the soldiers (cf. Dict. of Antiq.): te gallorum, illum bucinarum cantus exsuscitat, Cic. Mur. 9, 22 : ubi secundae vigiliae bucina- datum signum esset, Liv. 7, 35, 1 ; Prop. 4 (5), 4, 63; Sil. 7, 154.--
2. Hence, meton.: ad primam, secundam, etc., bucinam (for vigiliam), at the first, second, etc., watch: ut ad tertiam bucinam praesto essent, Liv. 26, 15, 6 .--It was also blown at the end of the evening meal, Tac. A. 15, 30 Nipp. ad loc.--
B. In other spheres of life; so for calling assemblies of the people: bucina datur: homines ex agris concurrunt, Cic. Verr. 2, 4, 44, § 96 : bucina cogebat priscos ad verba Quirites, Prop. 4 (5), 1, 13; Curt. 3, 3, 8.-- For designating the hours of the day (which were divided into four parts), Sen. Thyest. 799 ; cf. bucino.--
C. Poet., a kind of circular, winding shell on which Triton blew, Triton's shell, Ov. M. 1, 335 and 337; cf. bucinator.--
D. Trop.: foedae bucina famae, the trump of ill fame, Juv. 14, 152 ; cf. bucinator, II.
Num 32:
5They have corruptedH7843 themselves, their spotH3971 is not the
spot of his childrenH1121: they are a perverseH6141 and crookedH6618
generationH1755.
6Do ye thusH2063 requiteH1580 the LORDH3068, O foolishH5036 peopleH5971
and unwiseH3808-H2450? is not he thy fatherH1 that hath boughtH7069
thee? hath he not madeH6213 thee, and establishedH3559 thee?
7RememberH2142 the daysH3117 of oldH5769, considerH995 the yearsH8141
of many generationsH1755: askH7592 thy fatherH1, and he will showH5046
thee; thy eldersH2205, and they will tellH559 thee.
8When the MostH6944 HighH5945 divided to the nationsH1471 their
inheritanceH5157, when he separatedH6504 the sonsH1121 of AdamH120, he
setH5324 the boundsH1367 of the peopleH5971 according to the
numberH4557 of the childrenH1121 of IsraelH3478.
Xenophon, Anabasis [18] Some of the Thynians, however, turned about in the darkness and hurled javelins at men who were running along past a burning house, throwing out of the darkness toward the light; and they wounded Hieronymus the Epitalian, a captain, and Theogenes the Locrian, also a captain; no one, however, was killed, but some men had clothes and baggage burned up. [19] Meanwhile, Seuthes came to their aid with seven horsemen of his front line and his Thracian trumpeter. And from the instant he learned of the trouble, through all the time that he was hurrying to the rescue, every moment his horn was kept sounding; the result was, that this also helped to inspire fear in the enemy. When he did arrive, he clasped their hands and said that he had supposed he should find many of them slain.
Num 10:1 And the LORD spake unto Moses, saying,
Num 10:2 Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.
Num 10:3 And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation.
Num 10:4 And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee.
Num 10:5 When ye blow an alarm, then the camps that lie on the east parts shall go forward.
Num 10:6 When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.
Num 10:7 But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.
H6951 qahal kaw-hawl From H6950 ; assemblage (usually concretely):&emdash;assembly, company, congregation, multitude.
H7321 rua roo-ah' A primitive root; to mar (especially by breaking); figuratively to split the ears (with sound), that is, shout (for alarm or joy): blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph.
The prophecy of Judas as the Familiar Friend was that he would try to TRIUMPH OVER Jesus.
By this I know that
thou favourest me, because mine enemy doth not triumph over me. Psalm
41: 11
Verse 5. When ye blow an alarm] teruah, probably meaning short, broken, sharp tones, terminating with long ones, blown with both the trumpets at once. From the similarity in the words some suppose that the Hebrew teruah was similar to the Roman taratantara, or sound of their clarion.
Teruwah (h8643) ter-oo-aw'; from 7321; clamor, i. e. acclamation of joy or a battle-cry; espec. clangor of trumpets, as an alarum: - alarm, blow (-ing) (of, the) (trumpets), joy, jubile, loud noise, rejoicing, shout (-ing), (high, joyful) sound (-ing).
> At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. Eze.21:22
> But I will send a fire upon Moab, and it shall devour the palaces of Kirioth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet: Am.2:2
> When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. Nu.10:6
Ruwa (h7321) roo-ah'; a prim. root; to mar (espec. by breaking); fig. to split the ears (with sound), i. e. shout (for alarm or joy): - blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph.
By this I know that thou favourest me, because mine enemy doth not triumph over me. Ps.41:11
How to set Ambushment:
2 Chron 20:19 And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the Lord God of Israel with a loud voice on high.
2 Chron 20:20 And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.
2 Chron 20:21 And when he had consulted with the people, he appointed singers unto the Lord, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the Lord; for his mercy endureth for ever.
Rinnah (h7440) rin-naw'; from 7442; prop. a creaking (or shrill sound), i. e. shout (of joy or grief): - cry, gladness, joy, proclamation, rejoicing, shouting, sing (-ing), triumph.
And when they began to sing and to praise, the Lord set AMBUSHMENTS against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten. 2 Chron 20: 22
Ranah (h7439) raw-naw'; a prim. root; to whiz: - rattle.
He mocketh at fear, and is not affrighted; neither turneth he back from the sword. Job 39:22
The quiver rattleth against him, the glittering spear and the shield. Job 39:23
[The Rule of the Trumpets: the trumpets] of alarm for all their service for the [ . . . ] for their commissioned men, 17[by tens of thousands and thousands and hundreds and fifties] and tens. Upon the t[rumpets . . . ]
[ . . . ] )8[ . . . ] 19[ . . . which ] 20 [,, . they shall write . . . the trumpets of Col. 3 the battle formations, and the trumpets for assembling them when the gates of the war are opened so that the infantry might advance, the trumpets for the signal of the slain, the trumpets of 2 the ambush, the trumpets of pursuit when the enemy is defeated, and the trumpets of reassembly when the battle returns.
2 Chron 20:23 For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.